Sichos HaRan
Rebbe Nachman's Wisdom

by Reb Noson of Nemirov

#130.

I heard that the Rebbe once spoke about the many famous miracle workers. He used the following parable:

A king once had two sons, one wise and the other foolish. He put the fool in charge of all his treasuries. The wise son, on the other hand, was not given any position, and just constantly sat beside the king.

The people found this very difficult to understand. Here the son who was totally devoid of wisdom was given all authority and had to be approached every time one wished to deposit or withdraw anything from the king's treasury. On the other hand, the wise son had no authority at all.

The king answered, 'What is so great about disbursing money from an existing treasury? Any fool can do that. But my wise son sits beside me and uses his mind. Many times he comes up with a new idea that would never have occurred to me. He may tell me about lands I have never heard about and show me how to conqure them. This is how I build up my treasury.

'But the foolish son does not do anything to add to my treasury. He merely expends what I already have. My wise son is therefore much more important than his brother even if he has no direct authority. For he is the one responsible for acquiring the treasury in the first place.Ó

#131.

Reb Noson writes: This occurred shortly before Purim when I was with the Rebbe writing the lesson on the verse, 'And these are the ordinances....Ó (Exodus 21:1; Likutey Moharan I, Lesson #10).

The lesson begins by stating that when there are decrees against the Jews, they can be mitigated by dancing and clapping. The Rebbe remarked, 'This is what I said. News is coming about decrees against the Jews. But Purim is near and Jews will dance and clap, and this will alleviate the decree.Ó The Rebbe then repeated himself, strongly emphasizing the words, 'This is what I said.Ó

His intent was to emphasize to us that we should sincerely follow all his lessons, abiding by the simple meaning of his words. All the Rebbe's lessons contain awesome depth, plumbing the deepest mysteries and most lofty secrets. Still, he emphasized that the main thing was their simple meaning.

He used this lesson as an example. It teaches that dancing and clapping can mitigate the harshest oppression. He bid us to take the lesson at face value and actually make an effort to make merry on our joyous holidays such as Purim and Chanukah, as well as at happy occasions such as weddings. At such times, he said, we should make ourselves feel the true joy of obeying God's commandments. We can make ourselves so elated that we actually dance and clap our hands in joy. This is what abates the harshness of decrees against us.

Do not say, 'Who can be worthy of nullifying an evil decree through mere dancing and clapping? Certainly only the holiest of men!Ó The Rebbe's lessons are not in heaven. Any person can observe the words of this lesson and accomplish great things. All that is required is truth and sincerity. The same is true of all his other lessons. For the main thing is not study, but action.

Open your eyes and concentrate on each of the Rebbe's lessons. Open your heart to the simple meaning, and you will find a path to God in each section. Ask Him to open your eyes and let you be worthy of understanding what each lesson requires of you.

Each word in the Rebbe's lessons is most important. In every one you can find much advice that will help you in serving God. You may study some of the lessons and think that they apply only to those who have reached high spiritual levels. You may at first not be able to find anything that seems to apply to you personally. But look more carefully. You will find that each thought contains awesome encouragement and wondrous advice, leading you toward God no matter where you may be.

Open your eyes and heart, and you will certainly find advice and a way upon which you too can tread. For all of the Rebbe's words fit a multitude of cases. In each lesson, the Rebbe presents the entire Torah to every person in the world, from the highest to the lowest.

Any one of the Rebbe's lessons can teach the greatest tzaddik how to serve God. Nevertheless, the lesson can at the same time apply to the lowliest and humblest of men, offering him the advice he needs to return to God from the lowest chambers of hell. The greatness of the Rebbe's lessons is found in their unique generality.

#132.

Lesson #14 of Likutey MoHaran I, is based on the verse, 'Sound the shofar....Ó (Psalms 81:4). It speaks about bringing peace to the world. This was said on Shabbat Chanukah, shortly after the passing of the great Rabbi Gedaliah of Linitz.

In this lesson, the Rebbe is actually eulogizing Rabbi Gedaliah. This is the reason why it includes the fact that we do not eulogize on Chanukah. The Rebbe also said that it was very difficult for him to give a lesson on the Torah. Every tzaddik has a portion in the Torah and when he passes away, his portion of the Torah also departs from this world. When a great tzaddik dies it is therefore difficult to speak on the Torah.

In section 4 of this lesson, the Rebbe explains the Talmudic saying, 'Why do sages not have children who are equally learned? Because they do not begin with a blessing for the Torah.Ó At that time, the Rebbe also mentioned an additional explanation. When a child is conceived, his conception depends on the food previously eaten by his parents. They must sanctify and bless this 'beginning,Ó namely the things that precede conception, such as eating. Only when this is accomplished can a child be conceived in purity and holiness.

But there are sages 'who do not begin with a blessing for the Torah.Ó The 'beginningÓ preceding conception, is not sanctified with the blessing of the Torah. For to have children who are sages, this 'beginningÓ of conception must also be blessed with the Torah.

#133.

In Likutey Moharan I, Lesson #69 the Rebbe speaks of the great sin of stealing or coveting, even in thought.

In this lesson, the Rebbe explains the Talmudic teaching, 'One who steals even a penny from another, must pursue him even to Media to return itÓ (Bava Kama 103a). He asks why, of all nations, Media is mentioned. He answers that 'to MediaÓ in Hebrew is liMaDYe. This can also be read as LiMuDeY, meaning 'taught of.Ó It therefore refers to those 'taught of GodÓ (Isaiah 54:13), namely children. Theft can even pursue one's children.

I heard from the Rebbe's own lips that this is how this Talmudic lesson was originally taught on high.

#134.

Lesson #275 in Likutey MoHaran begins with the statement, 'Every good deed that one does is made into a lamp.Ó One of my companions told me that the Rebbe once explained this idea in greater detail.

Some people have a light that burns only for a short time. While it burns they can explore the King's storehouse. But then it burns out and they can no longer seek. Another may have a lamp that burns longer. He has more time to probe the celestial treasuries. Still another may have a lamp that blazes for an entire day or even longer.

But there is one who has the most wonderful lamps of all. These are never extinguished but burn and shine forever. The owner of these lamps can delve into the King's treasuries for as long as he wishes.

From this we can understand that even an ordinary religious man can explore the King's treasury, but only for a given time as determined by his good deeds. Even this is certainly a most wonderful privilege. You can find wonderful treasures even in this short time and then enjoy them in the Future World forever.

All of your future life is determined by what you find during the time of exploration. If you are worthy of more time in which the lamps created by your deeds shine, you will certainly find more good in the King's treasury. It all depends how long your lamp can burn. The light of a great tzaddik is never extinguished. His exploration of the King's treasuries can go on forever.

There is a much deeper meaning to this, but what we have presented is sufficient.

#135.

The Rebbe once spoke to a man who was very far from God. He told him that he could help himself by sighing and groaning. The Rebbe then revealed a lesson on the verse, 'There is an emptiness to what is done on the earthÓ (Ecclesisastes 8:14). 'EmptinessÓ is hevel, which also means breath or exhalation.

When you sigh and groan with desire to return to God, this exhaling (hevel) breaks the rope (chevel) of spiritual impurity that binds you and holds you back. You can then be bound up with the Holy. In a number of later lessons, the Rebbe again explained how precious is a person's sigh.

#136.

I heard from one of my companions a further discussion on Likutey MoHaran I, Lesson #172 on the verse, 'The whole earth is filled with His gloryÓ (Isaiah 6:3).

The main thing is to nullify every one of your personality traits. You must strive to do so until you have totally obliterated your ego, rendering it into absolute nothingness before God.

Begin with one trait and annihilate it completely. Then work on your other traits, one by one, until they are totally non-existent. As you annihilate your own personality, God's glory will begin to shine through and be revealed.

It is written, 'And the earth was alight with His gloryÓ (Ezekiel 43:2). God's glory is like light. The larger an object, the greater its shadow. A thin rod casts a very small shadow, while a more substantial object casts a larger shadow. A great building will cast a still larger shadow. As more light is obstructed, a greater shadow is cast.

The same is true of God's glory. The material obstructs the spiritual and casts a shadow. The denser an object, the deeper a shadow it will cast. When you are bound to an emotion or desire, it obstructs God's glory and casts a shadow. God's light is then hidden from you. But as you nullify these emotions and desires, you also remove this shadow. And as the shadow departs, the light of God's glory is revealed.

When a person is worthy of annihilating the shadow completely and making it into absolute nothingness, then God's glory is revealed to all the earth. There is no obstructing shadow and the light can shine through in all its glory.

It is written, 'The whole earth is filled with His glory.Ó The Hebrew word for 'filledÓ is MeLO, which also can be read MiLO, from nothing. 'From nothing is all the earth His glory.Ó When there is nothing casting a shadow and obstructing His light, then His glory is revealed in all the earth.

#137.

The Rebbe's lesson on the meaning of maot, money, is found in Likutey Moharan I, Lesson #204. Before revealing this lesson, he told the following story:

Once there were two close friends who had recently been married. The first one saw the other doing something improper, straying from the true path. However, he did not pay any attention to it, thinking it to be a mere accident. But when he saw his friend continue and do something much worse, he realized taht the other was actually a sinner. He decided that he would have nothing to do with his old friend and estranged himself from him completely.

All this time, they had been supported by their fathers-in-law, as was the custom. After a while, each left his father-in-law's table and had to earn his own living. The sinner began to prosper and eventually grow very rich. His friend, on the other hand, became very poor, and was constantly upset, complaining of God's injustice. He said to himself, 'I know that my former companion commited a great sin. Why is he given such greatness and wealth?Ó

One evening the poor man had a dream. He saw a band of men approach, carrying large sacks of coins. As they approached, he could hear the loud clinking sound. He tried to move toward them, but they stopped him with a warning. 'Do not touch any of this money. It all belongs to your former friend.Ó Realizing that this was an opportune moment, he asked them, 'Why is he worthy of these riches? I myself saw him commit a great sin!Ó

They answered, 'From the day you both left your father-in-laws' table, your companion has consistently set aside time for Torah. He has taken upon himself to study a given amount each day without fail. But you are not involved in the Torah. Consequently, your companion is worthy of riches despite his great sin. For though sin can extinguish good deeds, it cannot extinguish Torah.Ó

In Hebrew, 'Sin cannot extinguish TorahÓ is v'ein aveirah mekhabeh Torah. The first letters of these words spell maot.

#138.

I heard this from the Rebbe's own lips when he revealed the lesson speaking of the importance of telling stories about tzaddikim (Likutey Moharan, I Lesson #234).

The Rebbe said, 'I myself was greatly motivated to serve God through stories of tzaddikim. Many great tzaddikim used to visit the home of my holy parents. We lived in Medziboz, and our home had also been the home of the Baal Shem Tov {Rebbe Nachman's great-grandfather}. Many would come and visit the Baal Shem Tov's grave. They would mostly stay at my father's home. It was from them that I heard many stories of tzaddikim, and this inspired me toward God.Ó

It was through this that the Rebbe attained the great things that he did.

#139.

One of the Rebbe's followers told this to me:

I once told the Rebbe that there was talk about me marrying a certain girl. I told the Rebbe, 'There is no place for me there.Ó

The Rebbe answered, 'When a person has a Jewish heart, then he has nothing to do with space. The heart is Godliness, and God is the place of the world.Ó

This is brought down in the second part of Likutey Moharan I, Lesson #56.